Morocco: Beacon Of Hope For Christianity In Middle East – OpEd

In a region of the world where Christians continue to be targets of terrorist attacks, and governmental policies that oppress Christians are becoming more common, opportunities should be seized to preserve Christian heritage sites in the Middle East and North Africa.

By Richard Bone*

Throughout history, Christianity has played a central role in the Middle East and North Africa. Distinct sites from both the ancient and modern times demonstrate Christianity’s unique and vast place in the region. Tragically, Christianity’s cultural and contemporary position in the region is persistently under attack.

According to the World Watchlist Report (2017), the persecution of Christians is worst in Libya, Iraq, and Syria, and is worsening in Jordan, Egypt, Turkey, and Algeria. The attack on Christianity is most visible by examining the number of Christians who now call the region home. A century ago, Christians made up over 20 percent of the region’s population, while today they comprise under two percent.

Continuously, extremist groups destroy renowned churches, and kill those who worship there. For example, in 2015 the first ever attack on a church in Yemen occurred when the Catholic cathedral in Aden was completely destroyed by militants in affiliation with Daesh (ISIL). This attack was followed by the killing of 16 Catholics assisting victims of the country’s civil war at a Sisters of Charity Center in Aden. Until today, multiple attacks on Yemen’s Christian community occur every year, and in 2017 it was ranked the ninth worst country for Christians in the world.

Yemen is not the only example of a country experiencing newfound violence upon Christians. In Libya, 21 Christians were beheaded in 2015,while the number of Christians continues to decline as they are targeted in attacks by multiple extremist groups operating within the country’s borders. Iraq’s Christian population has dwindled from over one million to around two hundred thousand in the past seventeen years.

Within the past two years, it is estimated that over eight hundred Christians have been killed because of their faith in the Middle East and North Africa, and this does not include the Christians amongst the thousands of civilians that have likely been killed in attacks that were not faith related, including the detonation of explosive devices in public areas, attacks using motor vehicles, and other terrorist attacks as have been seen in the region.

Furthermore, governments oftentimes suppress and persecute those who simply wish to practice their faith freely. Sacred texts are banned by governments, as is the long standing practice in Saudi Arabia, where bibles are confiscated upon entry to the country. Similar practices have been carried out in Libya, when former president Muammar al Gaddafi was in power, and it is still carried out by the various groups in control of different sections of the country.

Subsequently, such actions have been reported to have occurred by national or local authorities in nearly every country in the region, even if it is not state policy. Furthermore, Islamist movements ranging from the Muslim Brotherhood in Egypt, to the Islamic Salvation Front in Algeria, have expressed support of such actions. A unique exception among Islamic parties to the seemingly widespread persecution of Christians is Morocco’s Party for Justice and Development (PJD), which supports a ban on foreign missionaries, but is vehemently opposed to any ban on Christianity.

In short, the disturbing rise in violence against Christians in the region is dire. Iin 2007, not a single targeted attack on Christians was recorded. Starting in 2008, the number of assaults on Christians has increased annually, reaching over fifty violent assaults in 2015. Consequently, Christianity’s presence now continues to dwindle in the Middle East, where the religion began millenia ago, and thrived until recently. Consequently, once vibrant Christian communities are now abandoned, and the vast majority of the region’s citizens are not aware of both the historic and modern Christian communities in their respective countries, nor have they had a personal relationship with someone who practices another faith.

Along the Atlantic coast, in the city of Essaouira, there in a Franciscan church that has fallen into neglect and ruin, with a history dating back to the eighteenth century. In many ways, this church is emblematic of the Kingdom’s distinct historical experience, built by the Portuguese, and utilized by the French, Arabs, and others. It is a special representation of the multiculturalism, respect, and diversity that is part of Morocco’s identity and codified in its Constitution. Unfortunately, today this collapsed church in Essaouira is unable serve as the beacon of an exceptional past and present.

In a region of the world where Christians continue to be targets of terrorist attacks, and governmental policies that oppress Christians are becoming more common, opportunities should be seized to preserve Christian heritage sites in the Middle East and North Africa. This is especially true when preservation leads to advancing human development. In the case of this church, it will be dedicated to local civil associations, to provide them a work and meeting space for education and inclusive development planning of community projects. The King of Morocco, Mohammed VI, is a champion of cultural projects that are a “driving force” for dialogue and development. These projects require leadership at all levels.

The High Atlas Foundation seeks to restore the Franciscan church in Essaouira so that it may serve as a reminder of the central role that Christianity has, and continues to play, in Morocco and the region. However, we do not simply wish to restore the building. The city government will transfer the church to civil society to serve as a location for public workshops, family education, and a meeting point for interfaith relations and development stakeholders. Restoring the Franciscan church in Essaouira will not only preserve the Moroccan cultural past, but can serve as a catalyst in the Kingdom’s strive to set an example of religious and social integration toward shared prosperity in a region where these very values are being fundamentally challenged.

*Richard Bone supports communications for the High Atlas Foundation from Washington, D.C., where he currently studies International Affairs at the George Washington University.

The views expressed in this article do not necessarily reflect the views of TransConflict.

Enjoy the article? Then please consider donating today to ensure that Eurasia Review can continue to be able to provide similar content.

TransConflict

TransConflict was established in response to the challenges facing intra- and inter-ethnic relations in the Western Balkans. It is TransConflict’s assertion that the successful transformation of conflict requires a multi-dimensional approach that engages with and aims at transforming the very interests, relationships, discourses and structures that underpin and fuel outbreaks of low- and high-intensity violence.

Privacy Overview

This website uses cookies so that we can provide you with the best user experience possible. Cookie information is stored in your browser and performs functions such as recognizing you when you return to our website and helping our team to understand which sections of the website you find most interesting and useful.

You can adjust all of your cookie settings by navigating the tabs on the left hand side.

3rd Party Cookies

This website uses Google Analytics and Statcounter to collect anonymous information such as the number of visitors to the site, and the most popular pages.

Keeping these cookies enabled helps us to improve our website.

disable

Please enable Strictly Necessary Cookies first so that we can save your preferences!

Additional Cookies

This website uses the following additional cookies: Adsense, AddThis and YouTube.

disable

Please enable Strictly Necessary Cookies first so that we can save your preferences!